Part 2:

Morning Lesson October 24, 2021, Transcription

Transcription is made from simultaneous translation which leaves a possibility for differences from audio

Baal HaSulam, Preface to the Wisdom of Kabbalah, #74

https://kabbalahmedia.info/en/sources/kB3eD83I?language=en

1. R. (00:18) So, we said in item 74 that he tells us, here, also it is considered in the Nekudim that the last phase of coarseness of phase 2, which was in SAG from the screen of SAG was completely eliminated into the record of clothing of two but they coarseness did not remain but only phase 1, (Rav begins to draw) meaning after we had an expansion of Galgata - AB - SAG, SAG was refined through Peh and descended this way, all the lights came down Nekudot of SAG, downward, and bestowed in phase of Bina, phase 2, they influenced the NHY of Galgata and in return, they received phase 4. And as a result, the restriction happened here because of it. When Malchut rose to Bina, and that state, that place is called Parsa, in this way through the Parsa the lights can expand. They could expand through Tabur but after Nekudot of SAG went down, they could expand also to the Parsa but not lower than that. Here, it is the governance of Malchut from Parsa to Sium, that’s it. So, after those things connected together, meaning the Nekudot of SAG with NHY of AK, the second restriction happened here, the ascent of Malchut to Bina, and this ascent is called ‘the second restriction,’ Tzimtzum Bet.

Item 74 (03:56 -) “Here, too, it is considered that the last phase of coarseness,”

2. R. (04:49) Here he says after the refinement of the screen, which was refined from SAG, then we have 2 of clothing and 1 of coarseness, those are the Reshimot, the records; and, then there is an incorporation of the female into the male, 1 + 2, and back, male in the female – two forms of impressions from what happened before. Just imagine the situation to yourself: yesterday I was in a restaurant and I ate a very good meal there, so on the one hand I remember how much I paid, this is one (1), and how I was impressed by the meal itself, this is two (2). So, I can speak from the perspective of the meal itself – what flavors I tasted – and on the other hand how much it cost, and there is the incorporation of whether it's worthwhile or not worthwhile, whether it was good or not, this is how we always speak about our investment on the one hand, and the result on the other hand. This is what we have here because we are speaking about the will to receive, how it is impressed by what it went through.

What is he saying here? “Here also it is considered that the last phase of coarseness – I'm reading the item 74 – that the coarseness of phase 2 that was in the screen of SAG was completely eliminated leaving only the record of clothing, the clothing of 2 remained of it. Thus, nothing was left of the coarseness but phase 1, right, that’s it. So, when the screen returns to the Peh of the Rosh of SAG, it comes back as 2/1. Hence the screen receives two kinds of coupling in the Rosh of SAG from the incorporation of phase 1 of coarseness in phase 2 of clothing, 1 is incorporated in 2 and 2 is incorporated in 1. So, because 1 is incorporated in 2, called ‘the incorporation of the record of the female in the record of the male’, elicited a level of nearly the degree of Bina, almost Bina, it is called VAK of Bina, because I work with the coarseness 1, the first level of coarseness, but Bina is actually coarseness number 2, so although I want to come to Bina, I don't have the sufficient strength for it. So, what I do is I receive nearly the degree of Bina, it's called VAK of Bina, this is what I have a small part of Bina. This level is called, ‘the Sephira of Keter of Nekudim,’ so here we have the lights that expand and it is called ‘dividing them into having Keter of Nekudim,’ the first degree: Keter of Nekudim. The incorporation of the male with the record of the female.

The second one that I mentioned here, the female incorporated in the male gives us Keter of Nekudim and incorporation of the male into the female, meaning the incorporation of phase 2 in coarseness number 1, that creates the level of Zeir Anpin, VAK without a Rosh, called Abba and Ima of Nekudim. This level is back-to-back, meaning although they, Hochma and Bina, they are not connected between them, we will see about that. These two levels are called GAR of Nekudim, meaning these two levels are called GAR, meaning first three, GAR of Nekudim. That is, they are considered the 10 Sefirot of Rosh of Nekudim, so all this together is called Rosh, and this is Nekudim, and this is how Malchut expands from Ein Sof into this form since each Rosh is called GAR or Keter-Hochma-Bina, Abba ve Ima. But there is a difference between them: Keter of Nekudim, which is the male level, does not expand to the Guf but it shines only from below upward – Keter of Nekudim, only at the Rosh, but Abba ve Ima of Nekudim, which are the female level, called the lower 7 HGT NHY, they alone spread, expand to the Guf from above downward into the Guf, called the 7 Sefirot, HGTNHYM.

2. S. (12:58) Can it be said that the records of coarseness are the something of clothing and the record of clothing is a desire to bestow connected to the Inner Light?

R. The record of coarseness is the will to receive that can be in work in practice, the will to receive in order to bestow, this is called’ the record of coarseness.’ Not just any will to receive, but the will to receive that is restricted and the screen, and it can work in order to bestow. This is called ‘a record of coarseness.’ A ‘record of clothing’ is a record that is not complete, it came from the light that was in the Partzuf and it supposedly aims Partzuf in the direction it is supposed to go.

3. S. (14:07) I don't understand why the system continues to make couplings after the second restriction. It’s restricted, already, not to receive anything so why do the couplings continue?

R. The fact that it can't receive in order to bestow doesn't cancel its ability to bestow in order to bestow. I can help everybody by supporting, by helping, but not by me working with my will to receive, and in my will to receive I receive and by that I am bestowing. Let's say it is like a person who doesn't have any forces, someone small or an old person – in somewhat, he can help but not with true forces that he really does it, those are the forces of Bina: Bina does not have a desire to receive in order to work with it in order to bestow, there are no forces. But on the other hand, it is called ‘free’ – she is called ‘free’ – because she doesn't have the will to receive, she can be anywhere, participate anywhere as much as she can work in order to bestow, this is called bestowing in order to bestow. So, he can help the others, support the others, but not that in practice she actually implements real actions, only in the connection, Bina with Malchut or Bina with Hochma, there she can cause and implementation, corrections. But she, herself, does not need anything.

S. Another thing I don’t understand: when we talked about the connection between Bina and Malchut, there was a connection between the records 4/3 so why did they suddenly become 2/1?

R. The record number 4 is Galgata and 3 is AB, and SAG is phase 2 and when it, when SAG refines, it is the record of Phase 1. (Rav references drawing) 4,3,2,1. That is how the records go and lessen, they diminish because there is no screen.

4. S. (17:22) The first time the light could illuminate be Tabur in SAG de AK, the Parsa was oriented in Tifferet – we talked about the upper third and the lower part of Tifferet – and now in this new Partzuf, the Parsa is oriented between Hesed and Gevura, so is there a relation, here, why it's happening like this.

R. No you're right, I drew it wrong. This is before Nekudot of SAG descended and prepared the place and then organized it that the Parsa is really in the middle of Tifferet, this is where the Parsha should be. It’s something different that there is Keter-Hochma-Bina, called Rosh, and there is another Hesed-Gevura-Tifferet, called the Rosh of Guf but is also before Parsa which is really here, (referencing drawing). I drew this before I drew Nekudim.

5. S. (19:28) We learn that Nekudot of SAG came out of the impressions of 2/2 and MA is 2/1 so why in the diagram does it say Nekudim came out in 2/1?

R. The world of Nekudim, as he writes here in item 74, came out in the records of 2/1, Nekudot of SAG refined themselves from 3/2 to 2/1 until 2/1.

S. You said Nekudot of SAG came out on 2/2 and they went below the Tabur and merged?

R. That is during the refinement when the screen was refining itself, when it refined from 2 to 1. And all of these forces and degrees, there are 5 degrees, here, they have all descended below Tabur of AK.

S. Partzuf MA is 2/1?

R. If we are speaking about the upper MA, that is 2/1, or 1/1, then it’s something else. It’s a record above Tabur, and here we are speaking about a record that the World of Nekudim comes out on from coming to Rosh of SAG. The Reshimot from below Tabur on the restriction, and in Rosh of SAG the coupling takes place at NE of Rosh of SAG, then because of this we get Partzuf called the world of Nekudim, it’s something else. The upper MA came out above Tabur on the records that came from SAG and the world of Nekudim came out on the records from the Partzuf that went below the Tabur and mixed with NHY of Galgata and performed the coupling on these records. This is how the World of Nekudim came out. It is two Partzufim that supposedly don't even belong to each other. On the Reshimot records that are above Tabur we get the upper MA, on the Reshimot records that are below Tabur we get the world Nekudim. We can go into this deeper and deeper but I don't really think that it is needed. We need the results of this, the shattering of the Melachim in the worlds of BYA where we exist, Adam HaRishon, that is where all of the work is, and that is on the way. There's a lot of details there and they are not so important for us right now.

Item 75 (23:30) “Thus, there are three degrees here one below the other. ….”

Item 76 (24:24) “Know, that by Malchuts ascent to Bina, these two….”

6. R. (25:44) Meaning since we don’t have the forces to work with the vessels of ZAT of Bina, ZA and Malchut, the vessels of reception can only work with the vessels of bestowal, that is why on all degrees that are below the second restriction we only work with the vessels of KHB and GAR of Bina; and ZAT of Bina, ZA and Malchut we can't work with them. That is why all of the degrees that come out we call them VAK, meaning half of a degree.

Item 77 (26:28) “It follows that there is not a single degree that does not….”

7. R. (28:15) Rav refers to the drawing This is the structure, it’s very important the second restriction. We have Keter, that here is, Galgata and Eynaim, and here is the AHP of the Keter. Here we have GE of Aba of Ima and this is their AHP. Here is ZON which is GE of Eynaim of ZON and here is the AHP of ZON. Here we get a really very small GE of ZON. Three degrees.

Item 78 (29:25) “This issue of the division of degrees into two halves made ….”

8. R. (30:41) Meaning we see that we have this, the degree is divided into half, this is the GE and this is the AHP, and upon it we get the second degree which is GE and this is its AHP. What does it point to? That I can use only the vessels of bestowal, only these vessels are usable, only these. the vessels of bestowal I am not allowed to use them. I don't have the forces, I don’t have the screen, there is nothing that I can do. This is why it is written that all of our work in the second restriction is to divide and to discern correctly between the vessels we can use and the vessels that we cannot use. The vessels of KHB, also HGT if we are speaking about the whole Guf, we can use, but ZA and Malchut we cannot use.

9. S. (32:27) Confused with Rav's response

R. We have to try to repeat this material also at home and be concentrated in the lesson as much as we can, and to prepare the text in a way that you will know it, you can feel it during the lesson. And that this text for you will be familiar, and not that you’re looking at it and you don't know what is written there. At least that it will be understood what the words are and what they mean. You can draw all kinds of things next to it and then in such a way you come close to understanding. I can't in these lessons give a broad explanation to everything that takes place here, it's very deep things with a lot of details. If you ask, so here and there we can touch it, and my work is to organize you how to reveal the Creator. And these things are bringing us closer to spiritual actions but when we get there, it all depends on as much as you get close to one another and the Creator.

10. S. (34:15) This division of the Partzuf which you just drew, how is it different from what was before when Parsa was divided into a giving part and a receiving part?

R. It’s the same second restriction just here there are records of clothing and records of coarseness. There are two Roshim in every Guf, that is why here we have three parts, Keter and Aba ve Ima. Also, before in the first restriction we also had the Rosh of clothing and Rosh of coarseness and a Guf, there were always those things. There is nothing new here except for the addition of the vessels, that they limit the participation of the light in them. That’s why there are more details here. There, there was more the force of the Masach, that is why the will to receive could work with the light together in a close way, that the will to receive would reveal itself as if it's working beside the light. And here there are no forces in the will to receive, only in part of the vessels there's an ability to be a above their egoistic desire, above the will to receive. And then by this they equalize to the light, this is called GE, the pure and weaker vessels. The second restriction slices all the vessels into two, those who can be in order to bestow do ascribe themselves to the light, to the Creator and those who don’t are restricted. So, there is a problem here, the weak vessels after the second restriction, that only a certain part of the vessel which is the GE somewhat can resemble the light.

S. The Guf grew weaker.

R. Yes, it grew weaker.

S. You said after the second restriction that there are only vessels of KHB.

R. ZA and Malchut are heavier, it is called that GE, we can use them because they are vessels of bestowal, they can be in the light. The light bestows, fills them, and does whatever it wants to them. The light can enter these vessels and expand in them because they are like the degree of Bina. It does not affect them.

The vessels that belong to an Aba Ima also, they are open to the light, the light of mercy expands in them and those are the lights of mercy (Hasadim) expands in them, not Hochma, they're not vessels of reception. The vessels of GE of Keter, GE of Aba ve Ima, in general the upper light spreads there and they receive it. You can't say that they receive it but the lights expand in them and those are the lights of mercy that fill them. There's a bit of the Illumination of Hochma, there’s a lot of intricacies there. And the AHP of these vessels are restricted. And in these AHP there are restrictions. In the general AHP of ZON there is also GE of ZON and the AHP of ZON, that is also restricted. What we are left with from the vessels that need to receive the light, the GE of Keter, the GE of Aba ve Ima and GE of ZON, each one in his own degree.

S. Does that mean in our work we need to work only with GE?

R. We start working from 0. Here is 0 I refer to drawing) and we start growing to GE, and here more and more until we get to the Partzuf. When we reach the Partzuf, we will learn that soon, there will be details missing here if I explain it now. We start from zero completely, from a point and this is how we grow.

11. S. (40:52) I don't understand how the AHP of the upper one is in the same place with GE of the lower one?

R. Very nice question. They are not in the same place, they are one in the other, meaning the face of the lower one, the interior is called GE, they are in the same place as AHP of the upper one. That is how it is, one in the other. How can that be? Because they have the same place, the same Reshimot that one is in the other, but there is a difference in the Reshimot, that is why they are one in the other. We will talk about it, it is nice that you said that.

12. S. (42:15) These new Partzufim that come out in the world Nekudim all come out on records as a result of what happened in the second restriction above Parsa in records of 2/1?

R. Yes, not exactly, but what do you want to ask about? Record of two and one.

S> Why is there a part in them that is forbidden to use afterwards when they come out in the world Nekudim?

R. They have the fourth phase that has been incorporated in them.

S. But Phase four remains below the Parsa, it’s not on them.

R. Are you talking about Nekudot of SAG or Nekudim?

S. I’m talking about Nekudim.

R. Nekudim came out after Nekudot of SAG mixed with NHY de AK. That is why they already have the records of NHY of AK, the 4th phase that restricts them, and that's why they can already come out in such a way, as Nekudim.

S. Even in the diagram it says 1,2 but there is no 3 and 4 so...

R. Where do you see 3 and 4 in the drawing, only in the shattering you have it.

S. Exactly, if there's no 3 and 4 why is there a part of the Partzuf that is forbidden to use now? It's as if there's already 3 and 4 here.

R. Because they are forbidden to use it, they don’t use it here. When they will want to use them there will be a shattering.

S. It's not clear but I'm not certain how to ask.

R. You just need to remember what we've learned before.

13. S. (44:40) Because there is a coupling in GE and Nikvey Eynaim, Keter, Hochma and GAR de Bina, that’s why there is a division below between GE and AHP. How can we come to this separation between the vessels of reception and vessels of bestowal?

R. What vessels of bestowing do we have? What vessels of reception do we have even? We have nothing.

S. An inclination, a disposition to it.

R. I don’t want to speak about fantasies.

S. A disposition to bestow...

R. That’s science. Do you have coarseness, do you have a screen? If so you’re in business, if you don’t have a coarseness and you don’t have a screen you don’t belong to this.

S. We are working with right and left.

R. I don't understand what you're talking about. If you are serious, you are completely deviating from the path.

14. S. (46:05) He writes that Aba ve Ima alone expands to the Guf in item 74.

R. Because it is the Rosh of coarseness. There is the Rosh of clothing, which is Keter, and there is the Rosh of coarseness which is Aba ve Ima and from Aba ve Ima it expands to the Guf.

S. When you drew HGTNHYM below the Parsa does it mean only in potential or is it really an expansion?

R. Look at this drawing here. You have Keter, Aba ve Ima, and from AHP of Aba ve Ima it expands to the Guf, that’s it.

15. S. (47:13) You said that there are vessels that can be used and vessels that can't be used, so above the Parsa we can fill them with light?

R. The vessels above the Parsa we can use.

S. And the vessels we can't use are below the Parsa?

R. It’s not only below the Parsa. Below the Parsa there are a lot of vessels that can be rewarded the illumination of Hassadim and all kinds of lights, but actually for now we learn that we have to raise vessels above Parsa and there above the Parsa we can fill them with lights.

S. Is Bina a vessel?

R. Yes.

S. Because we learned that it can penetrate below the Parsa?

R. Yes.

S. This we use below Parsa?

R. If you will have the desire to bestow below Parsa you can use it.

]

S. Can you explain this point? It's very important to me.

R. There's nothing to explain. Bina is called a free land, a free desire that can be anywhere. Wherever it is, in that desire you can use it. She doesn’t want anything for herself, ever, if you’re speaking about Bina.

S. So basically that’s our work to bring Bina below the Parsa?

R. No, we need to raise above the Parsa the vessels of reception to be incorporated in the vessels of Bina. Bina are actually vessels of bestowal above Parsa and there when we are included in these vessels, to that extent we can awaken the light of Hochma on us and then the illumination of Hochma will shine on us and expand in the light of Bina.

S. Why does Bina go below the Parsa?

R. She does it in order to fix the vessels.

S. What do we ask?

R. It’s not us, where do you see us here?

S. How to draw Bina below the Parsa?

R. The system is organized in a way that each and every vessel is from the Rosh of Galgata until the Sium, in all of this, according to its qualities each and every vessel, this is how it is. So, Bina can be anywhere here but if you are speaking about using Bina, there is already a problem. In order to use it for the vessels of reception you are very limited. If it is for the vessels of bestowal there is no limitation. Try to make effort so this material will be closer to you. It is not so important for attaining spirituality but with it we draw the reforming light.

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